The Druid's Garden

Spiritual Journeys in Tending the Land, Permaculture, Wildcrafting, and Regenerative Living

A Druid’s Perspective on Fracking, Part I: Why We Should Care June 12, 2016

As my blog readers are aware, a year ago, I returned back to my beloved Appalachian mountains in Western Pennsylvania after living in other parts of the country for most of my adult life. Now let me be clear–this is home for me, and in returning, I knew I was entering an area with some severe environmental challenges.  And regardless of what is happening here with regards to fracking, acid mine runoff, logging, strip mining, mountaintop removal, or anything else, there is something about being in your home ecosystem, near family, and near where your ancestors are buried.  However, I did not return to the same Pennsylvania that I left.  In the time I’ve been gone, a massive shift has occurred on our landscape here because of natural gas exploration–both conventional gas drilling and deep injection well (fracking) drilling–which is destructive to our lands, waterways, and health. Since returning last year, I’ve been working to understand why fracking is happening, what is actually happening to the land energetically, and what we can do about it.

 

Since I haven’t seen many other druids or earth-centered folks writing about this topic who are actually living near these kinds of situations, I think its an important one to cover on this blog. I plan on doing this in a three part series (not all necessarily back to back; these posts are hard to write)–this first post will tackle why fracking isn’t just a problem for people living in areas of fracking, but it is everybody’s problem from an environmental, social, health, and spiritual perspective. The second will take a deeper look into the energetics of fracking and what we can do about it as land healers and energy workers, and the final post will report some good news from two groups who have been actively fighting fracking and oil pipelines. I may have another post in there as well–we’ll see how it goes, but that’s the current plant.  I know these are tough topics, but I think much good can come of these posts, and our discussion, about what to do.

Wells as of 2012, map with my modifications

Wells as of 2012, map with my modifications

Fracking as a “far away” problem…

When I lived far away, in Michigan, I had heard about fracking, everybody has. I had felt bad about it, but we were dealing with pipelines of our own there and some other issues, and fracking seemed like a “far away” problem.  I think this is how a lot of people feel about it if they aren’t living in the immediacy of it. When it appears to be a far away problem, you can be mentally invested, and say “wow, that sucks” and do what you can (in our case, our grove over fracking arranged through the Warrior’s Call group).
What I’d like to suggest today, however, is that it is a close-up problem that matters to all of us. Through this exploration, I’ll show the ethical, social, environmental, and spiritual implications of fracking and why each of us should be seriously concerned about this issue.

 

Reason #1: No land is immune to energy (or other) exploitation. Resources abound in our great planet, and resources are getting more and more scarce. It is likely that you live in an area that has some resources and is under some kind of duress: mines, mountaintop removal, factory, industrial agricultural runoff, tar sands, pipelines, nuclear power plants, the list goes on and on. And in fact, gas drilling of many kinds (including fracking) is quite common. I’m sure each of my readers can share a story of something happening nearby, something that is worrisome or destructive. It might be that fracking is one of the more egregious of these practices, but by no means the only one.

 

From a spiritual, ethical, or community standpoint–I argue that the fine details aren’t actually as important as the bigger picture implications: someone is trying to extract some resource from the land for a profit, and usually doing it in a manner that is harmful to all life around that extraction and taking shortcuts for higher profits.

 

I believe we have a lot to learn from fracking, as a case study, for all ways in which the earth is damaged and desecrated. In the coming weeks, I’ll share a case study of two communities who used a variety of tools to fight back against fracking and oil pipelines–and win. Just like the abolitionist movements, and many other social movements across the history of time, we need to be better equipped to stand up to companies who want to pillage our land’s resources, pollute our rivers, or whatever else. In other words, we should care about fracking because this can teach us a lot about how to protect our lands everywhere and everywhere is under potential threat from these, and other similar practices.

 

And the alternative is that as one practice becomes acceptable and tolerated, other destructive processes can follow. Suddenly it’s ok to do all kinds of destructive things, and we need to hold firm and say, no, it is very much not ok.

 

Screenshot of Alleghney National forest (from Google Maps)

Screenshot of Allegheny National forest (from Google Maps)

Reason #2: Public lands, lands that we collectively own, are at the most risk and need our protection. In the USA (and I hope readers from other places will comment and share about what is happening in their countries) a lot of fracking is happening on public lands. Those are lands that belong to each of us, that are there for the good of all, to preserve and protect–not for the good and profit of energy companies.

 

If you want to see some of this firsthand, follow this link, which takes you to GeoCommunicator, a map service of the US Department of the Interior and Bureau of Land Management. This shows you all of the “energy” exploration, pipelines, wells, and more that are located on public lands. A second case in point not so far from me is the Allegheny National Forest, which is being extremely threatened by this exploration (here’s a one overview of drilling on public lands  and here is a second article about the Allegheny National Forest).  The Allegheny National Forest is, as the name suggests, a national forest, set aside for preservation and beauty.  That was, until fracking.

 

Public lands have a long history of exploitation. Our present model of public lands makes no sense to me.  It combines ethics of conservation for individuals (don’t touch it, leave no trace, don’t interact with it, stay on the paths) with plenty of opportunity for exploitation for companies and corporations (logging,  fracking, bottling water, and other activities are OK).  For example, I’m not supposed to pick any wild blueberries, but logging companies can come in and log 15,000 acres sustainably on those same lands.  The gas and fracking wells here strip the land all around the well, making roads, bringing in heavy machinery, which requires clear cutting, and then maintain the wells by spraying all around the wells with chemicals every few weeks.   The wells themselves, of course, are subject to spillage.  When you get within 20 feet of a well, with it’s toxic and keep away signs, the well really stinks.  I have seen this firsthand both with traditional gas wells as well as fracking wells.  Traditional gas wells are smaller, but still have this kind of cutting and spraying.  Fracking wells are much larger, and take up a lot of space for roads, clearings, etc.

 

One older version of a public lands model used the framework of the commons. A commons, at least in Western heritage, developed in several places, including in feudal England. A commons may have been owned collectively or by one person, but each person had “rights” with regards to the common–most often these included grazing rights, foraging rights (for food, firewood), fishing rights, and so on.  But today, we might re-envision the idea of a commons as a place where all of us (including plants and animals) have rights, and those rights include the right to life and the right to spend time there. If these are common lands, owned by the public–that is, you and me–than it seems that personal profits, like through fracking, are simply unacceptable.  We all have a stake in these public lands and their long-term preservation for ourselves, for the land’s inhabitants, and for future generations of all life.

 

Reason #3: Fracking has severe implications for health of people and lands far and wide. On the broadest sense, the issue of fracking matters because, in permaculture design terms, it is an ethical issue spanning both people care and earth care. Obviously, the most immediate issues are the health challenges for those humans, plans, animals, birds, insects, etc who live immediately around the wells, and those humans who work at the wells. This has all kinds of implications: we know fracking chemicals are radioactive, we know they are linked to severe health effects, and they have tremendous impact on the land (air pollution, water pollution, earthquakes, and more). We also know that not nearly enough research has been done exploring these implications and connections due to a host of factors, many of which span from unknown and propriety chemical mixes in fracking water.
And yet, despite the lack of lots of research, the health issues (human, environmental) are are well known, and severe. They are also common sense–dumping billions of tons of chemicals, poisons, and radioactive wastewater into any ecosystem is a sure way to make that ecosystem sickly. A lot of people think that these issues are only connected to local ecosystems, but that’s not the case–see my next few points.

 

Reason #4: Water Flows. The ethical and health challenges are not limited to where the fracking happens.  Water flows, and water cycles. How far, for example, will those fracking chemicals travel from waterways here in Western PA and other parts?  Nearly all of our rivers here flow into the Ohio River, which flows into the Mississippi, which flows into the Gulf of Mexico. The other hot spots of fracking include North Daktoa (also traveling into the Mississippi by way of the Missouri), Oklahoma and Texas (much of which is flowing into the Red River, also flowing into the Mississippi).  This means, at multiple points, the waterways are being tainted, eventually ending up in the ocean. Of course, if you are in California, they just dump it right into the ocean or put it on crops (see below). But even if the trillions of tons of wastewater is injected deep in the ground, as it continues to be, there is growing concern that it is very likely not to stay there. Currently, over 30 trillion tons of fracking wastewater sits now beneath our lands, in our aquifers, they may remain poisoned for hundreds of years.

 

I don’t have to tell you, dear readers, that water is sacred, that water is life.  When we poison those waters, what are we left with?

 

Reason #5: Your Food is Possibly being Grown with Fracking Wastewater

How many fruits, vegetables, or nuts have you eaten from California lately?  How many have been labeled organic?  A number of recent articles has uncovered that due to the drought in California, and the increasing challenges oil companies have in disposing their hazardous fracking wastewater, they have instead sold it to farmers to irrigate their crops–including some certified organic farmers.   So in addition to poisoning the waterways, we are also poisoning the soil.  This whole thing terrifies me–we still don’t know what is in the fracking wastewater (see #7, below), and I can’t imagine that any cleaning process really has the ability to clean it fully.

 

Reason #6: Fracking, Mental Health, Spirituality, and Spending Time in Nature. As many have noted, mental health is in a crisis in developed nations, certainly in the USA. A growing number of people have argued that at least a portion of the mental health crisis has to do with the stress in living in a crumbling world and learning to accept that reality. Even if you aren’t explicitly reading or thinking about it, a lot of us know, intuitively, that something is very wrong and that stress manifests mentally in a variety of ways.

 

Close up of park trails - look at all those wells!

Close up of park trails – look at all those wells on public land!

This is part of why returning to nature, and seeking spiritual connection with nature, is so important.  In the words of the bumper sticker on my car: “trees are the answer.” Scientists, who often “discover” truths that those following earth-based spiritual paths already know–and nature certainly heals. You may have recently come across the articles about “nature” as the prescription to the mental health woes plaguing so many people in industrialized settings.  Of course, we druids and earth-based spiritual folks already know this–this is why we spend so much time in nature–it is good for the spirit, the mind, the body, and the heart.

 

But what happens if we can no longer go seek solace in nature? What happens  when you head to public lands, which is where many of us go, and instead, find gas and fracking wells there? I’ve experienced this firsthand so often (and for reasons why, I refer you to the first graphic I posted with this blog). To me, the saddest thing at present is that it’s nearly impossible to enjoy local natural areas without being near gas wells–it seems impossible to have an “escape” from all of it.  You know, where you can go, hike a bit, relax, let the mind settle, and just regain some peace and balance from this insane world being only among the trees.  In my current reality, I go for a walk, and ever 10 or so minutes, I come across another stinky well.  I had this happen to me just last week at a local park, and literally every time I enter most of the parks around here. For a direct example, you can see a full PDF of the map of the park I recently visited at this link; I’ve also included a screenshot above.   If you look at the map, you’ll notice the prominent “Gas Wells.” I’ll note that these are not deep injection wells here, but older gas wells. Other parks do have deep injection wells in the area that I’ve come across. If nature is a place of relaxation and solace, that is simply impossible if our forests are covered in gas wells (and gas roads, and underground gas lines, ec). Nearly all the parks in my area are full of them.  I’ll write more about this issue and its connection to spiritual life in an my second post.

 

I think there are serious implications for not only the mental health, but the spiritual life, of people who live in these areas.  Nature is no longer a sacred sanctuary, but a constant reminder of many of the challenges we face in the world.

 

Reason #7: Regulations are Minimal or Non-Existent (and violated)

One of the big challenges is that fracking happened very quickly, science happens slowly, and the regulations that do exist are woefully out of date.  At this point, we still don’t even know what is in most of the fracking wastewater mixes.  We don’t know if it’s safe to dispose of them as they have been (injection wells). What w do know is that government regulators have repeatedly looked the other way; have taken few steps to do anything to protect the land or her people from these real dangers.

 

In PA, one in six fracking sites have violations (or even more, in some states), and the implications of those violations are severe.  As Jeff Inglis writes in Fracking Failures, there is a lack of regulatory practices, and when regulatory practices exist, they are frequently violated.  He writes, “Fracking is an inherently polluting practice…The evidence bears this out. As demonstrated in this report, fracking operators in Pennsylvania regularly violate essential environmental and public health protections. Even key industry players who have pledged to clean up their acts are still breaking the rules and damaging the environment.”

 

As someone who walks a nature-centered path, I believe that it is my sacred responsibility to protect the land, to be a guardian, a healer, and an ambassador. As part of that work, I feel I must not turn a blind eye towards this. If we don’t pay attention, if we don’t ask questions, if we don’t exert pressure–who will?

 

Reason #8: The Opposition to Silence

I started to write on this topic (not sure if it would ever make it into my blog) because of the silence, even from the progressive folks, on the matter.  Of course it’s not something I want to talk about, or want to deal with, but the implications of this aren’t just about me.  They are about all of the land, waterways, and life, everywhere. I’ve written on the issue of silence before, and in this case, the silence is deafening.  People here don’t talk about the wells that are literally outside their backyards, smack dab in the middle of their community garden, all through their farmlands, through their parks, and behind their schools.  Its like we have turned a blind eye to the fact the wells are even present, that they are a non-issue here.  And so, I break the silence.

 

Now I want to be clear–this stuff is everywhere, and there are millions and millions of tons of fracking wastewater.  I also want to note that this is just what has been reported, what we actually know.  The scary thing to me is that there’s a whole bunch of stuff we don’t know: what’s in the wastewater, what are the long-term implications; how long whatever is in it lingers in the soil….if you eat, if you breathe, if you drink water–this is a concern.

 

 

I hope, at this point, that it is clear why paying attention to fracking as a “close up” problem matters, and why we all have a stake in this issue.  I’ll be talking a lot more in my next post in this series about what this, and other kinds of energy exploitation, does to damage human-land connections and the energetic implications of this work.

 

 

Shifting Beyond Corporate Exploitation: Meaningful Work and Reconnecting with Ourselves and the Land May 2, 2014

I’ll start by saying that I wasn’t sure I was ever going to post this blog post.  I started working on it over six months ago, and debated posting because it deviated from my usual posts about homesteading, simple living, druidry, and so forth. But as I read and reread this post, I realized that what I had written had everything to do with those things, and are important issues to discuss in regards to sustainable living and spiritual practices–or rather, the things that prevent us from doing such.  So, here it is, in its entirety–the post I almost didn’t publish.

 

Meaningful, Productive work of the past!

Meaningful, Productive work of the past!

The Idea of Meaningful Work

It used to be that for the bulk of humanity, “work” meant daily interaction with the land and the home cottage industry (that is, the work of producing goods for home use, such as clothing, medicine, etc).  In agrarian societies, this work entailed being out every day in the fields and forests, tilling the soil, growing your crops, hunting wild game, harvesting wood for buildings and fencing, saving seeds, milking cows, brewing ale, tending your herds and livestock, cooking from your own pantries, stocking those pantries, rendering soap, doing laundry, and so forth.  Most of human labor was, in fact, wrapped up in food production (with traditional societies engaging in anywhere from 70-90% of the workforce in the production of food) and in providing for one’s own continued survival.  One’s work, then, was directly related to one’s relationship with the land.  If the land was well-tended, those on the land prospered.  Balance and long-term sustainability were the keys upon which survival rested.

 

With the rise of industrialization, people moved from the farms to the factories in the cities, which promised faster production and reduced the input of human labor (for example, the invention of the spinning machine in the UK). As Upton Sinclair describes in The Jungle, however,these positions weren’t always all that they were hoped to be or imagined.  Regardless of the conditions in the factories, the idea if meaningful work drastically shifted, and now, we are at the extreme opposite end of that spectrum.  What is meaningful work today?  How do we engage in it?

 

In this post, I’d like to use the framework of “meaningful work” I want to investigate the issues surrounding work, spirituality, and sustainability in this post today by examining the working lives of two of my friends. Both of my friends walk a druidic path and both were working under conditions that challenge their relationship with the natural world, their sense of well-being, and their ability to maintain a meaningful spiritual life. Over a period of time, they have both shared their experiences and stories with me.  Since writing, both have found different employment, so they are at no risk in my posting these stories. I don’t know how widespread or representative their experiences are on the broader scale, but I suspect that they are pretty widespread, and I want to highlight their experiences and talk about some of the potential consequences to spiritual life and sustainability.

 

Defining Meaningful Work

I’d like to posit a definition–meaningful work is work with meaning and substance, it allows one to be positively emotionally involved, feel fulfilled, and gain benefits beyond financial.  Meaningful work also allows enough time that spiritual pursuits, quality of life, and overall happiness also are embraced.  Meaningful work likely means different things to very different people–we all need to explore our own idea of what meaningful work is, and how we can best engage in it.  What I will say, however, is that a good portion of our society is not, unfortunately, able to engage in meaningful work at this time.

 

The Story of Sage: Exploitation of Persons

One person, who we will call “Sage,” works at a major fabric and craft retailer, one that has a presence in most major cities and small towns around the country. Her retailer has close to 30 employees. Almost all of the employees work between 35-39 hours a week (39 hours a week to keep them from getting benefits, including access to healthcare). The human consequences of the 39 hour workweek are real and severe: rising healthcare costs, no financial security for their future, and not being paid a livable wage puts them in a situation where they are living from paycheck to paycheck with no end in sight (and this is certainly a broader trend within retail workers in the USA).  In fact, despite working hard at her job, Sage is forced to get food stamps to help pay for her groceries. This 39-hour a week practice is very widespread and yet the human consequences of it are not discussed nor considered–rather, we have laws put in place to uphold these practices and maximize profits, rather than having paws put in place to protect workers. For Sage, who has a college education but cannot find work in her field, this means working multiple low-wage jobs in order to make ends meet.

 

The other thing about Sage’s job is her lack of autonomy or control over her schedule. Despite the fact that her retail business is open the same hours each week, have the same shipments and work to do each week, and know well the work that is to be done each week, nobody who works there–except for upper management–has a consistent schedule.  A week before she is to work, Sage gets a schedule–it varies from day to day, number of hours worked, and so forth.  If Sage wants to go out of town, she has to go beg to her manager for time off (months in advance) and be at the manager’s mercy as to whether or not she’ll get the time off (and won’t know till the week she is scheduled to work).  This makes planning trips, family events, doctor’s appointments, even a simple evening at the theater, an impossibility.  She will never know if the manager is in a good mood, and if the manager will grant her request. Likewise, on her days off she is frequently called into work and, if she says “no” too many times, she may not have a job at all. This means that at any given moment, Sage is at the beck and call of an employer who does not even respect her enough to offer her a livable wage nor healthcare or other benefits.  Why does this employer act like it owns Sage?  Does it, in fact, own her?

 

As a druid, Sage’s situation is further complicated because of her holidays.  For example, last year when she asked for Samhuinn off, she was asked “is that real?” and “I don’t think you are telling me the truth.” After providing some documentation that Sage’s holiday was real, the manager said “well if you are getting this ‘new year’ off, you are working all of new years here.” I suspect that many druids in America who are open about our spiritual path have had such uncomfortable conversations, and often are unable to get our basic holidays off.

 

And thus, Sage works. Sage works for a pittance of wages, enough for her to rent and eat, but not enough for anything else.  She dreams of opening her own business, an art studio or a farm, but with little savings because of her working conditions, this dream continues to be far off in the distance.  She wishes for these things to be able to engage in meaningful work, work that is fulfilling and allows her to be prosperous.

 

The Story of Rue: Money as Entrapment

Now we’ll turn to Rue, who, despite having a full-time job with benefits and a much more comfortable salary, suffers at the hands of rather tyrannical employers. He works for a major financial firm who collects debt in the USA; the firm itself has a reputation well known for being unethical and have broken multiple laws (they pay their fines, continue to be in business, and continue to break the law). Rue also describes  the mind games, berating, and other mental abuse that upper management inflicts upon the employees.

 

Rue, who works at a manager at this firm, is in the same entrapped state that Sage finds herself in. Rue works insane hours (often 80-100 per week, including being asked to work several 14-hour shift days in a row or being asked to come in at 7am after working 7am to 10pm the previous day). For this employer, the volume of calls, rather than the quality of work, is what matters, so bringing employees in for longer hours means more profits on their bottom line–again, not caring about the the quality of life for employees. The consequences of this on Rue’s spiritual and personal life are obvious–when he finally is able to drag himself home after a 14-hour work day, he has no energy left to do anything.  He has very little time to spend with himself, his family, or his friends. He has no time to sit under a tree and commune. He becomes, in his words, like a zombie, a half-person, whose soul is ensnared by the corporation and who lacks the most important of human qualities–freedom.

 

There is also the matter of how much the employees make and the circumstances under which they make it–another form of entrapment. Unlike Sage, who makes a pittance and can’t afford much, Rue’s firm uses an opposite and equally entrapping approach–making lots and lots of money and bribing employees to higher performance quotas with lots of glittery consumerist goods, like plasma TVs (Rue tells me has has several of them, unopened, in boxes in his living room). The commission system ensures that workers will do everything in their power to collect the debt rather than seek solutions for those they are calling; with each account they close, they gain bonuses. Rue describes to me the call he made to a single mother who cannot pay her student loans and the ethical challenge is faced with–between giving her a year of deferment or demanding part of her wages she needs to make ends meet. Since “all calls are recorded for quality assurance purposes” if he gives out too many deferments, not only will he be called into an upper-manager’s office and given a talking to, he risks the financial implications of not meeting his monthly quota.

 

The amount that that these employees take home is in itself entrapping. Most of the people who work at Rue’s company make way more money than they would in other lines of work–money becomes the carrot at the end of the stick. This is a job that can be done with good training but does not require college degrees–so its better money than most people could get doing anything else. Despite the negative nature of the work environment, the mental abuse that they suffer and that they are required to inflict on others, people continue to work there because the money is just too good. Once you start making money at that standard of living, it becomes harder to get out of it, harder to see beyond the glittery objects, plasma televisions, and high class apartments in the big city lifestyle. Its a lifestyle that sucks you in–materialism, consumerism, and the promise of more and more “stuff” to fill the empty void.  Is this work meaningful? Is it rewarding?  According to Rue–not in the slightest.

 

Broader Thoughts

In The Empire of Illusion, Chris Hedges discusses how corporations and CEOs now exhibit psychopathic behaviors (a discussion alive and well on the web here and here).  Psychopathic leadership in corporations is more common than ever. We see this at work in the stories of Rue and Sage–corporations who treat their employees more like automatons than people, don’t respect them enough to either pay them a living wage (in the case of Sage) or provide them with enough autonomy and consistency of schedule in order to do anything meaningful (in the case of both).  The mental abuse that both describe in their work environments is appalling, and leaves them drained and exhausted when not working.

 

It makes me wonder–how many people out there are working in these kinds of situations, working multiple jobs to make ends meet, being unable to engage in any kind of meaningful work? How many of them do this and have no time for anything else?  I look at my students, many of whom are in this same situation, trying to balance getting an education which is supposed to get them a better life (and lead to meaningful work), and working 2 or 3 different jobs to pay their tuition and living expenses. It is no wonder that television ends up being a big distraction–the mental energy required for TV (even when compared to reading) is much less.  Its a distraction, a way to wind down at the end of the day, a way to get wrapped up in the illusion of something else.  But when you are in this exhausted mindset, unable to make meaningful time for yourself, what else can you accomplish? You don’t have the time for deep spiritual insights, developing deep connections with each other or the land around you.  You don’t have three hours to sit under an ancient maple and hear its stories.  When we depend on the corporation for everything–livelihood, food, water, shelter, transportation, entertainment–we give up our power and autonomy.  We give up our freedom and inspiration.  It is, perhaps, the great tragedy of our age–what we exchange in order to live and survive in 21st century America.  The work is not meaningful, its not fulfilling, and its not really doing anything to better our world or our communities.

 

I think its important to point out that this phenomenon is no different than what we see corporations doing to animals and our lands.  Oil companies engage in unsafe practices that cause oil spills, chemical companies dump pollutants into our rivers and oceans, mountains are removed and ecosystems are destroyed for the sake of profits, natural gas companies inject the very land beneath our feet with toxic chemicals to extract fossil fuel, the list goes on and on.  Livestock, from angora rabbits to chickens to cows, also suffer a similar fate.  They are boxed in, fattened up, and treated as mere objects.  From this perspective, things seem very dire indeed…but are they?

 

Meaningful Work and Viable Alternatives

If engaging in meaningful work is a goal that can help us be more mindful of our world around us, give us time for creative expression, and allows us once again a closer relationship with nature, how do we find such work? Of course, one has to figure out how to pay one’s bills, one’s taxes, and put food on the table.  With land being so expensive, the old American dream of homesteading on the frontier really isn’t viable for many anymore.  And yet, shifts back in the direction are certainly taking place. With the steady rise in farmer’s markets (even year round ones, like we have here in Michigan), people have more opportunity than 10 or 20 years ago to grow/produce products that they love and make a living doing it.  Is local entrepreneurship the answer? Can entrepreneurial opportunities, farmer’s markets and the like allow people like Rue and Sage to reclaim the idea of meaningful work from yet another commodity that a corporation distributes to something that they organically create for themselves? I know lots of people who want to do this, and some that are taking that step and doing it–but its a scary place to step into.  What if the business fails? How will you pay the bills and make ends meet?

 

Farmer's market products

Farmer’s market products

I think about some of the farmers that I’ve met in the last few years at our local farmer’s markets. One couple who regularly come to our local market specialize in organic free range chickens and eggs.  They told me their story about how they were both investment bankers, making six figure salaries. They decided they’d had enough, left their jobs, and became organic farmers.  They are making maybe 20% of what they had made as bankers, but they were healthy, happy and living a life that they dreamed.  Another close friend used to teach, got fed up with the school system and politics, and now is a full-time organic farmer selling some of the most beautiful veggies and herbs I have ever seen. I think about several others I know, people in their mid to late 20’s, who decided that college educations were too expensive, and became landscape designers, drink specialists, mushroom growers, and more.  It seems that there ARE alternatives out there, but that they take the right kind of community and resources to begin.  And they take a very long time to become profitable enough to not need to do other kinds of work.

 

Is the public ready to support these kinds of endeavors on a larger scale–that is, pay the organic chicken farmer 3.50/lb per bird rather than 1.00/lb per bird if that bird is raised ethically and humanely?   I think the ultimate decision about whether these kinds of  shifts that people are taking towards more meaningful work succeed is how willing the broader community is in supporting such work.  With the rise in farmer’s markets and other alternatives, I think that people broadly are starting to “buy local” and recognize the importance of keeping their money in the local community.  And with these shifts, we all gain more opportunities to engage in meaningful work.